Marâji`: Jurnal Ilmu Keislaman
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Relevansi Pemikiran Tafsir Jihad M. Quraish Shihab dalam Tafsir al-Misbah
No full textThis article reviews concepts and ideas of M. Quraish Shihab on jihad in his landmark work, Tafsir al-Mishbah. As an interpreter of contemporary Muslim in Indonesia, Shihab interprets Jihad as trials and tribulations for the quality of a person who requires patience and fortitude. Jihad also implies Mujâhid’s ability to mobilize all his power and ability to achieve objectives. However, Shihab did not deny that jihad in some verses means war. Moreover, jihad is a level examination of one’s faith. For Shihab, jihad not only means war, but also means sincerity, hard work, and determination. He also classifies jihad into three kinds, namely jihad against real enemies, jihad against devils, and jihad against lust contained within each human being. For Quraish Shihab, in the context in Indonesia and in some phenomena in other countries, jihad is allowed if there is persecution and violation of human rights
Kontekstualisasi Cinta dan Kemanusiaan Perspektif Abû Hâmid Al-Ghazâlî
No full textThis paper is an attempt to refresh the understanding of the concepts of Sufism, particularly the concept of mahabbah of al-Ghazâlî. In the course of time, an understanding of the concepts of Sufism often narrowed and this impressed to the practices of Sufism that only oriented to total devotion to God without any awareness to implement the devotion as a code of ethics in the social life. Through his work, Ihyâ’ ‘Ulûm al-Dîn, al-Ghazâlî reviewed concepts, meaning, causes, nature and connection of mahabbah with humanitarian values. Al-Ghazâlî realized that the peak of happiness and peace of mind is the achievement of a person to the true knowledge, which is ma‘rifat Allâh. However, to him, the true knowledge arises from someone’s persistence in affirming its sincerity to God as the implementation of his/her true love that is inimitable. This sincere love gave rise to a worldview that His love is the source of all forms of love to other than Him, the humanbeings and the universe
Korelasi Program Jalin Kesra dengan Mutu Pendidikan Agama Islam Anak Masyarakat Sangat Miskin
No full textThis article seeks to know both a Jalin Kesra (people’s welfare) program and an Islamic education quality of poor children as well as a correlation of the program with the quality of Islamic religious education of the poor children in Sendang, Tulungagung. This is a field research with a quantitative paradigm and inferential statistics approach. The findings of this study are; firstly, through people’s welfare program that emphasizes pro-poor growth strategy, by providing livestock, it is expected that the very poor communities in Sendang, Tulungagung as the recipient of this aid can breed their animals and the results can be used to meet their needs (a more proper live and moreover for the fulfillment of the educational needs of their children). Secondly, the average education quality of the children from the very poor communities in Sendang, Tulungagung is low. Thirdly, looking at the value of rxy is 0.663 and is located between 0.60-0.799, so the correlation is classified as “strong”. It concludes that there is a positive correlation between the program of people’s welfare with the quality of Islamic education of the very poor community’s children in Sendang, Tulungagung
Program Pembinaan di Lapas Kelas II B Lamongan Perspektif Filsafat Hukum Pidana Islam
No full textWithin Islamic philosophy, the implementation of punishment for those who commit a crime (jarîmah) is a form of prevention and retaliation (al-rad‘ wa al-zajr) as well as correction and education (al-islâh} wa al-tahdhîb). The implementation of imprisonment in Islam is categorized as ta‘zîr, since there is no any stipulation in the Qur’an which regulates about imprisonment. Departing from this paradigm, this study concludes that the implementation of punishment in the form of imprisonment corresponds with the aim of punishment itself within Islamic criminal laws. However, the writer argues that the implementation of imprisonment in Indonesia should be seriously enforced in order to obtain its main objective. This is because the society tends to put a negative stigma upon those who have imprisoned. Therefore, the government, penitentiary officers, and the society should work together to help and educate the convicts. Moreover, the government should be responsible for providing the penitentiary adequate facilities to support the process of education and its effectivenes
Nilai Sufistik Pembudayaan Musik Shalawat Emprak Pesantren Kaliopak Yogyakarta
No full textThis article explores the culture of music in the tradition of Shalawat Emprak in Pesantren Kaliopak Yogyakarta from the perspective of Sufism. Essentially, Shalawat Emprak is similar to the Sufi tradition of listening to music (samâ‘) as one of the media to draw closer to God. The music is, however, regarded merely as a medium, but it is not a primary mean. Shalawat Emprak is different from classical Sufism, which emphasizes personal behavior towards God. In the context of Sufi thought, Emprak seems more like a Sufi order (tarekat), in which an activity carried congregation. The process towards God congregation in Emprak is reinforcing efforts and build resonance, so as to strengthen each individual and accelerate the process toward God. Every soul can actualize the unique path to God, one of them through tradition of Shalawat Emprak. This is because the path to God is not only found in the mosque or other places of worship, but also in the human’s soul. Therefore, it is an important matter to create conditions, pre-conditions, and social relationships which stimulate and encourage a person to find a way to God
Transaksi Pasar Mata Uang (Foreign Exchange) dalam Perspektif Fiqh Islam
No full textThe article discusses the mechanism of foreign exchange through what so-called Forex teamster. The study concludes that trading, viewed from the aspect of goods exchanged, consists of three kinds, namely barter, buying and selling of goods with money, and money exchange. It is allowed to use broker’s service in money exchange activity. It has been even a compulsory (wâjib ‘ayn) for a trader to select and chose a legal and trusteed broker in order to assure and secure his money. The reason is that a broker becomes not only wakîl (a trustee or an agent) of trader to proceed the transaction of the trader into the market, but also plays role as a responsible person who guarantees the trustiness of market over the trader. In other words, a broker has to make the market trusts every trader’s transaction. The transaction has to cover all benefits and risks. It can be understood, therefore, that non-dealing desk broker is a person who meets the requirements of wakâlah and d}amân contacts implemented within Forex transaction
Sufisme Ki Hajar Dewantara
No full textThis article explores how Ki Hajar Dewantara has built his world of reality formulation. He has a sufism epistemology in establishing of his thinking. His sufism epistemology built evidently buried by well-established theories stating that Islam in Indonesia is a syncretic Islam, then labeled as religion Kejawen initiated as a religion abangan. But others say that the history of Islam in Java is not Islam Kejawen. On the contrary, it is Islam that affiliated with Sufism. This fact becomes important when the author had to review epistemology of Ki Hajar Dewantara. Because the reality is open to the fact that his epistemology is Sufism epistemology that puts knowledge about the duality of unity. Based on the epistemology, he give a clear interpretation of the relationship between man and nature that leads to the divine reality. Theoretically God created the universe as evidence or sign of existence and people should know about it. Armed with the epistemology, Manunggaling Kawula Gusti term can be interpreted in two ways, first it means that humans have the values of divinity, second, it means united with nature
Pandangan dan Kritik Yûsuf al-Qaradâwî terhadap Pandangan Barat tentang Agama dan Ilmu Pengetahuan
No full textThis article explores the views and criticism Yûsuf al-Qaradâwî against Western views (secularism) about science. He provides awareness that religion and science have a relationship of mutual need. Religion needs science to explain the scientific facts that exist in nature. On the contrary, On the contrary, science requires religion in providing the moral basis for the application and usefulness of this science for human life and the environment. Happiness in the world is a prerequisite for achieving happiness in the hereafter, because religion is a source of knowledge and science is a means to apply everything contained in religious teachings. Both of these will reinforce each other and work together, so as to produce individuals who are devout in religion and progressive in developing science. Besides humans consists of two elements, physical and spiritual. Both of these elements has its own needs. Physical needs can be met by science, whereas the spiritual needs met by religion. If both of these needs are met, happiness in this world and in the hereafter will be achieved
Pendidikan Karakter Menurut K.H. Hasyim Asy’ari dalam Kitab Adâb al-‘Âlim wa al-Muta‘allim
No full textThe article deals with K.H. Hasyim Asy’ari’s thought of character education. The result of the study indicates that according to K.H. Hasyim Asy’ari the characters of teachers and students in his work Adab al-‘Âlim wa al-Muta’allim can be classified into three parts, are mentality or character, which should be possessed by teachers and learners: attempts to be done in order to become characterized teachers and learners, and: teaching strategies employed by educators and learning strategies used by learners. These three parts have compatible indicators with the competence of educators stated in UU Sisdiknas (The Legislation of National Educational System) year 2003 along with 18 values of character promulgated by Pusat Kurikulum Pengembangan dan Pendidikan Budaya dan Karakter Bangsa. Moreover, according to K.H. Hasyim Asy’ari, the relevance of character education with the context of character education in Indonesia consists of a number of character education elements, namely the meaning and goal of character education, the values of character for both teachers and students, the rationale of character education, the method of character education, the media of character education, and the evaluation of character educatio
Perspektif Karen Armstrong tentang Gerakan Muslim Fundamentalis di Abad Modern
Full text linkThis article describes Karen Armstrong’s view on the Muslim fundamentalist movement in modern century. For Armstrong, Islam experienced modernity (particularly in Egypt, Pakistan, and Iran) aggressively. The last movement of Islamic modernization is a movement of fundamentalism. Fundamental-ism is a movement which aspires to the condition of the Islamic past to actually go back to the pure Islam. However, for Armstrong, most of Islamic fundamentalism is radical and extreme. This is caused by the initial modernization in Islam that looks moderate and not passionate which apparently was not satisfactory for Islam itself. In addition, in her analysis, fundamentalism is the impact of imposed secularism in Islam. Although Islamic fundamentalism runs with conservative spirit, the characteristic of their ideology is modern. At least they have been influenced by Western civilization. Muslim fundamentalists have formulated a creative and innovative ideology to make changes